Friday, April 29, 2022

Esther Chung-Kim on Christology Informing Reformation-Era Eucharistic Debates

  

Since the debate on the Lord’s Supper brings Christ’s presence under scrutiny, the discussion consequently leads to a debate over the person of Christ. . . . a few points as they related to the use of the fathers will be highlighted. In both Andreae’s Acts and Beza’s Responsio, there are extended references to early christological heresies, particularly to the doctrine of Nestorius. Beza and Andreae accuse each other of repeating Nestorius’ error, and each interprets the Council of Chalcedon as a historical basis for his own Christology. Beza claims that Nestorius would not have made the mistake he did, had he been able to discern the difference between abstract and concrete terms (Raitt, Colloquy of MontbĂ©liard, 125). Beza explains that Nestorius, a man both subtle and gifted from natural eloquence, neither took away the reality of the Son of God with Paul of Samosata, or the distinction of persons with Sabellius and Photinus, not denied the truth of human nature. On the contrary, Nestorius was not ignorant the two natures in Christ but was misrepresented, as John of Damascus testifies (Beza, Responsio, 94). According to Beza, it was Cyril of Alexandria, Nestorius’ bitter adversary, who argued (at the Council of Ephesus) against the assertion that two natures also established two persons. From Epistle 2 of Nestorius to Cyril, Beza cites that Nestorius indeed believed in two natures, but that he did not confess the hypostatic union, only conjunction (Beza, Responsio, 94). Beza tries to show that Andreae does not even correctly understand the early church figures of the christological controversy in order to show that Andreae’s use of the fathers is based on a misunderstanding of them. Again the errors of Nestorius and Eutyches, Beza teaches that, just as there are two natures, so there are two essential properties, two wills, and two operations tending to one common and final effect that is attributed to one single person, because Jesus Christ is but one being subsisting in two natures. Beza writes that, whether Nestorius thought that the word was truly made flesh or that it constituted just as many persons as are in Christ’s nature, neither is enough to excuse Andreae’s claim that the word does not separate from the flesh of Christ. Beza sees this point as a theological stumbling block, since misunderstanding the two distinct natures of Christ leads people astray from orthodox views. He praises Cyril for opening people’s eyes to Christ, who “is not God-bearer but God-man” (Beza, Responsio, 95).

 

Reminiscent of Calvin’s previous writings against Westphal and Hesshusen, Beza wants to make sure that Cyril is depicted as a supporter of the Reformed view. According to Beza, he himself has already cited Andreae’s additional explanation from Cyril and other places of Andreae’s writings for many years (Beza, Responsio, 177). Beza reiterates his belief in the real substance of Christ’s humanity, and upholds it in the administration of the sacrament, especially in the Lord’s Supper. He then asserts that these are “not our words but [the words] of all the orthodox antiquity,” and cites the sayings of Augustine, Cyril, Vigilius, and Fulgentius in support of his claim (Beza, Responsio, 181). (Esther Chung-Kim, Inventing Authority: The use of the Church Fathers in Reformation Debates over the Eucharist [Waco, Tex.: Baylor University Press, 2011], 137-38)

 

Beza is basically arguing that, just as there must be no separation against Nestorius, there must be also a distinction against the error of Eutyches and the followers of Brenz. Beza summarizes that the common effect of the diversity of the two natures—especially in the work of human redemption—is done so that the humanity is not a mediator of salvation without the divinity, nor does the divinity redeem without the humanity (Beza, Responsio, 128). (Ibid., 178 n. 89)